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Brushing Teeth on Shabbat: Difference between revisions
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* The Rama 326:10 rules that it is forbidden to use soap on Shabbat because of Molid. Ginat Veradim 3:14 argues that not only according to the Rashba is it permitted, but even according to Rashi there’s no Molid, since the soap is nullified by the water and there isn’t any noticeable new formation. Yabia Omer 4:28 applies this logic to toothpaste. Menuchat Ahava (v. 2, p. 119) suggests that Molid may not apply in this case where the transformation isn’t visible since it happens in one’s mouth. | * The Rama 326:10 rules that it is forbidden to use soap on Shabbat because of Molid. Ginat Veradim 3:14 argues that not only according to the Rashba is it permitted, but even according to Rashi there’s no Molid, since the soap is nullified by the water and there isn’t any noticeable new formation. Yabia Omer 4:28 applies this logic to toothpaste. Menuchat Ahava (v. 2, p. 119) suggests that Molid may not apply in this case where the transformation isn’t visible since it happens in one’s mouth. | ||
* Rabbi Hershel Schachter (quoted by Rabbi Aryeh Lebowitz) says that there is an issue of Molid only when changing a solid into a liquid or visa versa, but not if one is changing a quasi-solid paste to a quasi-liquid foam. Ketzot HaShulchan (v. 7 p. 99) agrees. | * Rabbi Hershel Schachter (quoted by Rabbi Aryeh Lebowitz) says that there is an issue of Molid only when changing a solid into a liquid or visa versa, but not if one is changing a quasi-solid paste to a quasi-liquid foam. Ketzot HaShulchan (v. 7 p. 99) agrees. | ||
* '''Refuah''': Rav Ovadia Yosef (4:29:16) explains that there is no concern of Refuah, since brushing one’s teeth does not heal or remove pain but rather prevents cavities and illnesses. He maintains that this is permitted not only according to the Beit Yosef 328:37, who permits a healthy person to take medicine, but even according to the Magen Avraham 328:43, who rejects the Beit Yosef’s position, because brushing teeth is not clearly a medicinal activity. Ketzot HaShulchan (ibid.) and Ohr Letzion (ibid.) agree. | * '''[[Refuah]]''': Rav Ovadia Yosef (4:29:16) explains that there is no concern of Refuah, since brushing one’s teeth does not heal or remove pain but rather prevents cavities and illnesses. He maintains that this is permitted not only according to the Beit Yosef 328:37, who permits a healthy person to take medicine, but even according to the Magen Avraham 328:43, who rejects the Beit Yosef’s position, because brushing teeth is not clearly a medicinal activity. Ketzot HaShulchan (ibid.) and Ohr Letzion (ibid.) agree. | ||
* '''[[Sechitah]]''': Rav Moshe Feinstein (ibid.) writes that it is preferable not to wet the brush to avoid the Melacha of Sechitah, wringing out a liquid from a solid. Rav Hershel Schachter (oral communication) holds that squeezing out hair is only d’rabanan since it appears like it absorbs liquid; bristles, however, are stiff and clearly don’t look like they absorb liquid. Seridei Eish 1:30, Rav Shlomo Zalman Auerbach (quoted in Seridei Eish), and Rav Ovadia agree. | * '''[[Sechitah]]''': Rav Moshe Feinstein (ibid.) writes that it is preferable not to wet the brush to avoid the Melacha of Sechitah, wringing out a liquid from a solid. Rav Hershel Schachter (oral communication) holds that squeezing out hair is only d’rabanan since it appears like it absorbs liquid; bristles, however, are stiff and clearly don’t look like they absorb liquid. Seridei Eish 1:30, Rav Shlomo Zalman Auerbach (quoted in Seridei Eish), and Rav Ovadia agree. | ||
* '''[[Uvda DeChol]]''': Ketzot HaShulchan (ibid.) writes that using a toothbrush is considered Uvda DeChol. Rav Hershel Schachter (quoted by Rabbi Aryeh Lebowitz), however, holds that there is no issue of Uvda DeChol. Rav Ovadia 4:30 says that it may be a tzorech Shabbat, in which case Uvda DeChol does not apply. | * '''[[Uvda DeChol]]''': Ketzot HaShulchan (ibid.) writes that using a toothbrush is considered Uvda DeChol. Rav Hershel Schachter (quoted by Rabbi Aryeh Lebowitz), however, holds that there is no issue of Uvda DeChol. Rav Ovadia 4:30 says that it may be a tzorech Shabbat, in which case Uvda DeChol does not apply. | ||
Hachanah: Rav Moshe writes that one should not clean off the brush after using it because there’s no use for it until after Shabbat. Yabia Omer 4:30 agrees. Rav Hershel Schachter (ibid.), though, permits cleaning the brush since people generally do so after brushing because it is unappealing to leave a dirty toothbrush lying around. | * '''[[Hachanah]]''': Rav Moshe writes that one should not clean off the brush after using it because there’s no use for it until after Shabbat. Yabia Omer 4:30 agrees. Rav Hershel Schachter (ibid.), though, permits cleaning the brush since people generally do so after brushing because it is unappealing to leave a dirty toothbrush lying around. | ||
* '''Chavalah''': Minchat Yitzchak 3:48 writes that since it is hard to be careful not to make oneself bleed, one should not brush so as not to violate Chavalah. Rav Ovadia 4:29 writes that this is an issue only for someone who rarely brushes and almost certainly will bleed; otherwise, it is considered a davar she’eino mitkavein and is permitted.</ref> | * '''Chavalah''': Minchat Yitzchak 3:48 writes that since it is hard to be careful not to make oneself bleed, one should not brush so as not to violate Chavalah. Rav Ovadia 4:29 writes that this is an issue only for someone who rarely brushes and almost certainly will bleed; otherwise, it is considered a davar she’eino mitkavein and is permitted.</ref> | ||
# It is permitted to use mouthwash on Shabbat. <ref>Be’eir Moshe 1:34:7 permits using mouthwash, as he maintains that Molid Rei’ach does not apply to a person’s body. Rivevot Efraim 2:115:23 agrees.</ref> | # It is permitted to use mouthwash on Shabbat. <ref>Be’eir Moshe 1:34:7 permits using mouthwash, as he maintains that Molid Rei’ach does not apply to a person’s body. Rivevot Efraim 2:115:23 agrees.</ref> | ||
==Sources== | ==Sources== | ||
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